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So many writers distrust words, and so many artists distrust images and ideas that they turn the stuff of their material against itself. As the protagonist of The Moviegoer says, ‘the only sign is that all signs in the world make no difference.’ Of course, one shouldn't look to Binx Boller as a profound philosopher. He is a plaything of the author, a character made of words, yet one who recognizes that much thought, vocalization, and action is a responsive twitch. The characters herein are celluloid thin, and in a way, the book is a play on movies, but it's equally a playful story about plays: five acts with scenes, a ‘catastrophe’ at the narrative decline. Yes. We are in the territory of irony and parody, reflexiveness and wordplay.
A random assemblage of petrified objects, ‘immured’ in glass - tufted Bohemian slippers and gold-encrusted crystal’, medals, ambrotypes of amberized totems of an imagined southern history – serve as some of those signs, as do fragments of places, urban detail or swampy metonyms of festering angst. Well, if you want the almost certain destiny of becoming parodied too in Percy’s world, you could point out the iconography is polysemic too of the histories that stand in for the past, the fictions that walk away from the world to serve as memory, the whole constituting part of the process that constructs such beautiful and monstrous effigies as Aunt Emily, Jules and Sam. Rhett Butler is just as real a personage here as these.
Those random totems are placed on the mezzanine which is like a theatre balcony, from which Kate and Binx could, if they were bothered, observe the ritualized actions of the participants at the dining table below. Binx is bored by the repetition of the world, the play, and can take part fluently but has no motivation to observe or be interested; Kate’s fragmented emotional state counterpoints the smoothness of the cyclic activity below, the actors become the characters, located in time and space. The latter are someones somewhere, the former pair are no ones nowhere: the two scenes are portrayed as one whole scene for the reader, two theatres of the mind.
Binx’s bathetic realization that almost ‘everyone is dead’ relates to his dread of ‘everydayness’, the quotidian cycling of mummers, masks, actors in a dreary landscape, itself dead whether it be the green sad skies or the stinking swamps, or the internalized landscape of bowel gas. Both he and Kate are ‘searching’ to escape in their own ways. Percy makes their various attempts absurd and pathetic, also offensive. Nevertheless, he allows, since he controls their thoughts, them to think ideas from an elementary primer on existentialism. Binx: “Everydayness is the enemy. No search is possible…Only once in my life was the grip of everydayness broken: when I lay bleeding in a ditch.” (referring to his being shot in the war, and regulation six of the primer, that only suffering is real, and that which does not destroy us makes us stronger etc.). Kate: “Losing hope is not so bad: There’s something worse: losing hope and hiding it from yourself.” (Kierkegaard couldn’t have put it better). Binx, of the embarrassing young romantic whom he met on the bus: “He is a moviegoer, though of course he does not go to the movies.” (this one of Percy’s little jokes). Kate on the one mistake that ruins a life, “not something wrong, but a miscalculation” (cf modernist Catholic existential doctrines on Sin).
Binx is no more or less a character than any other literary figure. Aunt Emily is described so heavily, albeit in one direction, that she could walk fully born into any filmic, theatrical, novelistic drawing room in the ol’ south and fit perfectly; even Henry James could use her. So too, the black butler, Mercer, who could usher people in and out while muttering implications of his offstage identity, or any of the burlesques, the salespeople, the hateful avuncular Sam with his quasiliberal books about racial tolerance. Percy can and does use Binx, I feel sure, as his swordsman in puncturing so many fabrics of nonsense and hypocrisy. In particular, his reactions to the “niceness’ of those talkers on the daily broadcast “This I believe” , with their endless repetition of worn out sentimental slogans, are hilarious. The cloak of niceness that smothers the world of people who will not or cannot admit they are in despair does need removing. Along with “niceness” and good ol’ decency and manners and manliness, womanliness too, the supremacy of the white southern gentility, etc etc, should go, implied throughout, all the dead words, language use, and the ornate shrillness of amateur philosophers, literati, romantics and theosophists. At least, Binx knows, liberal ranters and conservative ranters, haters both, are alive. It’s for the author, or, more properly, the reader to realize that Binx’s problem is that he doesn’t, can’t, understand that the dead are alive too.
It’s a novel of place. The genus loci of Binx’s fear and love is psychologically representative of totemic attachment to place as centre of the soul, but also, of course, a parody on the new romanticism of ‘spirit of place’. It is never, from the authorial point of view, the place’s fault, but the head that perceives it. There’s nothing wrong with Chicago, any more than New Orleans, just something awry in the neurosis of perception. Anyway, as Philip Larkin wisely put it, “Nothing, like something, happens anywhere”. A place is constructed every bit as much as a history, and every bit as much as a story and a mind. It’s Percy standing back who makes clear the mechanism of how a place becomes meaningful to someone: the notion of certification which is Binx’s peculiar concept of a place receiving a stamp of reality after he has seen it represented filmically. Equally, it’s Percy whose immense surreal depictions of cavalcades and parades meld everything together in a runny gelid fluidity.
Percy’s beautiful, stunning imagery gives the novel its filminess at a different level. There are so many wonderful evocations of a fleeting presence of place with all its sensuous spectrum you’d wonder why can’t Binx too see that heaven is indeed on earth. Why must he be forever chasing his verticals and horizontals trying to balance into being a metaphisical system as neat as a spreadsheet. Why would anyone be like this, forever chasing their heads around themselves, being ‘on a search’, ‘looking for an answer’? Sometimes, it’s a novelist who is less than happy with a world made out of words who may use them to hint at a world that doesn’t need an answer.
It’s evident from reading Percy that he has a fine old time ridiculing pretension. There is that much darker side to him too. The death of young children from ‘natural’ causes, in this novel and elsewhere, social injustice, war, ordinary common misery and the hell people give each other. The intensely depersonalized medical imagery (Percy was a doctor) applied to the dying of children is heart breaking. The immense weight of a more general human suffering beneath various febrile flashes of façade pulls down the lightness of tone. In particular, Percy is saddened by the contemporary search he sees for selfish happiness, fulfilment, a state of mind where borders are tight and one’s benefits are a sign of God’s approval; he evokes the torpor and boredom and acidie that accompany unto death such a mistaken waste of life. His sadness is both gentle and warm and loving. He maintains his lightness, I suppose his love, to understand that he too is human and nowhere near anywhere other than where humanity is, patiently allows him to tolerate the pains and faults of others because he knows he owns them all too. He gives Binx some lines which don’t suggest an ending. Only stories and plays and films have happy endings. Binx could after all be anyone, the greatest glimmer of realization of all:
There is only one thing I can do: listen to people, see how they stick themselves into the world, hand them along a ways in their dark journey and be handed along, and for good and selfish reasons.
Maybe the best search or only search worth doing is when all you are doing is doing, and unaware that the search is going on. I like to daydream that Kate and Binx, by having reached the endpoint of pretending, feel safe and secure enough with each other’s total vulnerability and fear to be able to enter love. There is one person in the novel, Binx’s mother, with what he describes as a marvellous and “sure instinct for the ordinary”, who does, I feel, represent the best of humanity, and the most of it.
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A random assemblage of petrified objects, ‘immured’ in glass - tufted Bohemian slippers and gold-encrusted crystal’, medals, ambrotypes of amberized totems of an imagined southern history – serve as some of those signs, as do fragments of places, urban detail or swampy metonyms of festering angst. Well, if you want the almost certain destiny of becoming parodied too in Percy’s world, you could point out the iconography is polysemic too of the histories that stand in for the past, the fictions that walk away from the world to serve as memory, the whole constituting part of the process that constructs such beautiful and monstrous effigies as Aunt Emily, Jules and Sam. Rhett Butler is just as real a personage here as these.
Those random totems are placed on the mezzanine which is like a theatre balcony, from which Kate and Binx could, if they were bothered, observe the ritualized actions of the participants at the dining table below. Binx is bored by the repetition of the world, the play, and can take part fluently but has no motivation to observe or be interested; Kate’s fragmented emotional state counterpoints the smoothness of the cyclic activity below, the actors become the characters, located in time and space. The latter are someones somewhere, the former pair are no ones nowhere: the two scenes are portrayed as one whole scene for the reader, two theatres of the mind.
Binx’s bathetic realization that almost ‘everyone is dead’ relates to his dread of ‘everydayness’, the quotidian cycling of mummers, masks, actors in a dreary landscape, itself dead whether it be the green sad skies or the stinking swamps, or the internalized landscape of bowel gas. Both he and Kate are ‘searching’ to escape in their own ways. Percy makes their various attempts absurd and pathetic, also offensive. Nevertheless, he allows, since he controls their thoughts, them to think ideas from an elementary primer on existentialism. Binx: “Everydayness is the enemy. No search is possible…Only once in my life was the grip of everydayness broken: when I lay bleeding in a ditch.” (referring to his being shot in the war, and regulation six of the primer, that only suffering is real, and that which does not destroy us makes us stronger etc.). Kate: “Losing hope is not so bad: There’s something worse: losing hope and hiding it from yourself.” (Kierkegaard couldn’t have put it better). Binx, of the embarrassing young romantic whom he met on the bus: “He is a moviegoer, though of course he does not go to the movies.” (this one of Percy’s little jokes). Kate on the one mistake that ruins a life, “not something wrong, but a miscalculation” (cf modernist Catholic existential doctrines on Sin).
Binx is no more or less a character than any other literary figure. Aunt Emily is described so heavily, albeit in one direction, that she could walk fully born into any filmic, theatrical, novelistic drawing room in the ol’ south and fit perfectly; even Henry James could use her. So too, the black butler, Mercer, who could usher people in and out while muttering implications of his offstage identity, or any of the burlesques, the salespeople, the hateful avuncular Sam with his quasiliberal books about racial tolerance. Percy can and does use Binx, I feel sure, as his swordsman in puncturing so many fabrics of nonsense and hypocrisy. In particular, his reactions to the “niceness’ of those talkers on the daily broadcast “This I believe” , with their endless repetition of worn out sentimental slogans, are hilarious. The cloak of niceness that smothers the world of people who will not or cannot admit they are in despair does need removing. Along with “niceness” and good ol’ decency and manners and manliness, womanliness too, the supremacy of the white southern gentility, etc etc, should go, implied throughout, all the dead words, language use, and the ornate shrillness of amateur philosophers, literati, romantics and theosophists. At least, Binx knows, liberal ranters and conservative ranters, haters both, are alive. It’s for the author, or, more properly, the reader to realize that Binx’s problem is that he doesn’t, can’t, understand that the dead are alive too.
It’s a novel of place. The genus loci of Binx’s fear and love is psychologically representative of totemic attachment to place as centre of the soul, but also, of course, a parody on the new romanticism of ‘spirit of place’. It is never, from the authorial point of view, the place’s fault, but the head that perceives it. There’s nothing wrong with Chicago, any more than New Orleans, just something awry in the neurosis of perception. Anyway, as Philip Larkin wisely put it, “Nothing, like something, happens anywhere”. A place is constructed every bit as much as a history, and every bit as much as a story and a mind. It’s Percy standing back who makes clear the mechanism of how a place becomes meaningful to someone: the notion of certification which is Binx’s peculiar concept of a place receiving a stamp of reality after he has seen it represented filmically. Equally, it’s Percy whose immense surreal depictions of cavalcades and parades meld everything together in a runny gelid fluidity.
Percy’s beautiful, stunning imagery gives the novel its filminess at a different level. There are so many wonderful evocations of a fleeting presence of place with all its sensuous spectrum you’d wonder why can’t Binx too see that heaven is indeed on earth. Why must he be forever chasing his verticals and horizontals trying to balance into being a metaphisical system as neat as a spreadsheet. Why would anyone be like this, forever chasing their heads around themselves, being ‘on a search’, ‘looking for an answer’? Sometimes, it’s a novelist who is less than happy with a world made out of words who may use them to hint at a world that doesn’t need an answer.
It’s evident from reading Percy that he has a fine old time ridiculing pretension. There is that much darker side to him too. The death of young children from ‘natural’ causes, in this novel and elsewhere, social injustice, war, ordinary common misery and the hell people give each other. The intensely depersonalized medical imagery (Percy was a doctor) applied to the dying of children is heart breaking. The immense weight of a more general human suffering beneath various febrile flashes of façade pulls down the lightness of tone. In particular, Percy is saddened by the contemporary search he sees for selfish happiness, fulfilment, a state of mind where borders are tight and one’s benefits are a sign of God’s approval; he evokes the torpor and boredom and acidie that accompany unto death such a mistaken waste of life. His sadness is both gentle and warm and loving. He maintains his lightness, I suppose his love, to understand that he too is human and nowhere near anywhere other than where humanity is, patiently allows him to tolerate the pains and faults of others because he knows he owns them all too. He gives Binx some lines which don’t suggest an ending. Only stories and plays and films have happy endings. Binx could after all be anyone, the greatest glimmer of realization of all:
There is only one thing I can do: listen to people, see how they stick themselves into the world, hand them along a ways in their dark journey and be handed along, and for good and selfish reasons.
Maybe the best search or only search worth doing is when all you are doing is doing, and unaware that the search is going on. I like to daydream that Kate and Binx, by having reached the endpoint of pretending, feel safe and secure enough with each other’s total vulnerability and fear to be able to enter love. There is one person in the novel, Binx’s mother, with what he describes as a marvellous and “sure instinct for the ordinary”, who does, I feel, represent the best of humanity, and the most of it.
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